Principles of Public International Law Essay Example for Free

Standards of Public International Law Essay â€Å"Law will never truly have a successful impact in universal relations until it can add to its own circle a portion of the issues which at present exist in the local purview of the few states. † Discuss ‘The standards and guidelines built up in a network by some power and appropriate to its kin, regardless of whether as enactment or of custom and strategies recognised’. The previously mentioned is a meaning of law as characterized by the American Heritage word reference of the English Language. On the off chance that we apply this meaning of network in its strictest sense it turns out to be progressively hard to buy in to the view that there is a worldwide network on the loose. In the event that we start to break down insights that show that there are more than 7000 dialects on the planet, roughly 10,000 particularly various religions, and a debatably unending number of ethnic gatherings across simply the 195 nations that contain our worldwide society, at that point it turns out to be plainly evident that we would be in an ideal situation featuring our disruptiveness instead of our possibilities as a worldwide network. Our aggregate history as people, be that as it may, recounts to an alternate tale about our basic intrigue and the manner by which we have officially raised and torn down boundaries to advance the equivalent. We have, then again, been isolated based on contrasting belief systems and the activity of elite patriotism. Since the last is a feeling which dwells specifically countries which have at their center a set legitimate system approving their very presence and their association with different countries, it is fundamental to any investigation of law’s application to universal relations. How does a sovereign country accommodate its very power with its developing should be coordinated into a contracting worldwide society with its attending contracting worldwide economy? Plainly a few trade offs must be made. Before we consider a particular cases wherein states have chosen to give up a portion of their sovereign force, we should consider the ramifications of the term sway itself, the components of power and its significance to a country state. Much has been composed on the subject of power. Definitions differ marginally from one content to the next yet they all have at their center, when explicitly alluding to state power, authentic position. In Sohail H. Hashmi’s talk on power in the book ‘State Sovereignty, Change and Resistance in International Relations’, he declares, alluding to the idea of authentic position, that it is â€Å" a wide idea †not a definition but rather a wide classification †that joins a large portion of sovereignty’s custom. He further notes that authority can be characterized as â€Å"The option to order and correlatively, the option to be obeyed† and is just authentic â€Å"when it is viewed as right by those living under it. † It is to be noticed that real authority isn't just the possibility of more force. R. P. Wolf, the twentieth century political scholar and individual revolutionary, represents the distinction all the more strongly in an old style model in which he contends â€Å"if I am c onstrained at gunpoint to hand over my cash, I am liable to control; in the event that I pay my assessments despite the fact that I want to swindle I am perceiving genuine position. † We should perceive, in any case, that however authentic authority is the larger rule on any talk on state sway, there are explicit components of state power that are urgent, which each sovereign state expects dear to remember and endeavors to hold paying little heed to apparently fundamental or specified concessions of intensity, impact or position to the universal network. They incorporate International Legal Validation (of a sovereign state), Interdependence Sovereignty and Domestic Sovereignty. Worldwide Legal Validation can be seen as the privilege of the state to be a sovereign element as recommended by ‘international law’. It is authentic authority as a legitimate build or as Hashami puts it â€Å"legitimate authority† that is â€Å"prescribed by the law. † (Hashami, pg 18) The creator Stephen D. Krasner in his book ‘Sovereignty, Organized Hypocrisy’ depicts this component of power as worldwide lawful sway. He expresses that it â€Å"refers to the practices related with common acknowledgment, as a rule between regional substances that have formal juridical freedom. † At its center global lawful approval concerns issues of the acknowledgment of states. On the off chance that one were uninformed about the political atmosphere on the worldwide front, the common response to the inquiry ‘how did a state become a state? ’ would be that ‘the would-be state must fulfill the characterized specifications (in global law) for turning into a state. Following this line of thinking would unavoidably lead one to the absolute first article of the Montevideo Convention on Rights and Duties of States, which since 1933 set out that â€Å"The state, as an individual of global law ought to have the accompanying capabilities: (a) changeless populace; (b) a characterized domain; (c) government; and (d) ability to go into relations with different states. It doesn't take a lot of political adroit, in any case, to comprehend that the lawful rules for statehood and the real rules for being perceived as a state by the universal network everywhere is a true and by law issue. As Krasner proposes â€Å"States have perceived different governm ents in any event, when they didn't have command over their guaranteed domain, for example, the German and Italian acknowledgment of the Franco system in 1936, and the American acknowledgment of the Lon Nol government in Cambodia in 1970. States have kept on perceiving governments which have lost force, including Mexican acknowledgment of the Spanish republican system of 1977, and acknowledgment of the Chinese Nationalist system by the entirety of the significant Western forces until the 1970s. States have would not perceive new governments in any event, when they have set up powerful control, for example, the British refusal to perceive the July ruler in France until 1832, the US refusal to perceive the Soviet system until 1934. (Krasner, pg 15) The acknowledgment of states is unquestionably a zone in which the law (as recommended by the Montevideo Convention and all the more as of late the EU, which has practically indistinguishable fundamentals concerning the acknowledgment of states) has demonstrated ineffectual in global relations definitely due to the political plans and therefore residential ward of the few states which mirror the political atmosphere wherein they work. States endeavor to clutch this sort of sway since it bears them clout and approval in a worldwide society in which association isn't only a perfect yet an instrument for endurance, in any event and an essential guide to thriving at the extremely most. The point here isn't that nonrecognition carries with it a type of supreme seclusion which renders the unrecognized state for all time banished from universal trade and conciliatory relations. What is of fundamental significance, in any case, is the way that nonrecognition carries with it a quality of vulnerability concerning the unrecognized state, especially according to worldwide firms which thus might be increasingly hesitant to contribute. Krasner takes note of that â€Å"by encouraging accords, universal lawful sway offers the opportunities for rulers to make sure about outside assets that can upgrade their capacity to remain in control and advance the security, financial, and ideational enthusiasm of their constituents. (Krasner, pg 17) Interdependence power is the capacity of a state to direct the progression of data, merchandise, thoughts and individuals into and out of its nation. States attempt to clutch this sort of power on the grounds that their capacity to do this is legitimately identified with their capacity to adequately take control and compose their own nation, which fundamentally is residential sway which states must clutch by definition I. e. so as t o be a state in any case. We will consider reasons which brief states to give up a portion of their power later in our conversation. We have up to this point recognized, by means of a few models, in light of the legislative issues engaged with the procedure of common acknowledgment of states, that the issue of global legitimate sway or universal lawful approval is a true versus by right thought. Is this, nonetheless, a pattern in the legitimate techniques in global relations? The law, in view of our recently characterized definition, must be material to the entertainers in the network in hich it is working. On the off chance that, in the domain of worldwide relations, the law can be deliberately and routinely mocked by the individuals who go under its coercion then genuine inquiries emerge about the very presence of ‘international law’. It must be noted however that states irrefutably work inside the activities of a law request which to an enormous degree manages their everyday cooperations with each other and which is self-ruling in its tasks. There are an endless number of worldwide treatises that are immovably seen on an everyday premise. Models incorporate worldwide understandings which encourage the smooth back and forth transport of letters which are moved to all edges of the globe at fixed rates which are specified by the Universal postal association, the foundation of many football classes around the world the individual nations who administer them all buying in to the particular guidelines and guideline set out by the world overseeing body in football, F. I. F. A. also, the Vienna Convention on Diplomatic Relations which manage the cost of representatives exclusion from arraignment inside the courts of the nation in which they are positioned. It is e

Resort Reservation System

Innovative UNIVERSITY OF THE PHILIPPINES †TAGUIG CAMPUS Project Proposal Resort reservation System Prepared by: Matitu, Ruel Llosa, Emmanuel A. MAAM: ANDONG Professor Project Proposal Project Title: Resort Reservation System Proponents: We the Computer Student’s make this Proposal with the end goal of Easy Access for the data of the Resort Reservation. Target Participants: All Customers that Looking for having A Vacation this Coming Summer. Goals: To have the option to make a quick and complete administrations and data that gives your reservation.To have the option to make a Budget prior at knowing the costs and cost that you may pay. Task Description: Resort Reservation System is to have the option to store the data from the client and make them a booking. This venture is for the proprietor accommodation, it will help sparing all the data from the costumer into a database and deal with the booking appropriately. Graphical User Interface: + Functionality: Our Systemâ€⠄¢s Main Function is the point at which we began to Register on our Program and gave all Information, for example, our Name , Age and what Cattage that we needs o Reserved and Use. Our System will as of now make another GUI indicating the gathering of held costumer data and when the proprietor needs to see the information of any of the saved costumers it will show a Message Box demonstrating the total data of the costumer. In the event that the client needs to spare another booking from a costumer he will simply tap the â€Å"New Reservation† on the menu strip moreover in the event that he needs to have another request he will simply tap the â€Å"New Inquiries†. It will show how much will be the booking will cost in the wake of tapping the â€Å"Calculate† on the menu strip.All Information that they need to know on Resort Reservation System is as of now there by simply tapping the â€Å"About† on the Menu Strip. We make this System to make our Customer C omfortable before taking up on Reservation. Expected task result: If we achieved to make this Proposal, This undertaking will be utilized to apply it for the advancement of our Resort Management and improve the intensity of Technology. It sounds good to those whom wants’ an organization in regards to on business.It may takes of numerous points of interest in our Society and life will get simpler to those whom searching for any Resort Reservation framework. Defense: By Proposing this System, We would first be able to state that the issue is the point at which the Customer is searching for Reservation, By making this framework makes simple for all client to know data about the limit of the Resort by simply tapping on this Program, We can say that All Information that they have to know whether its cost and Capacity of Person’s, they oversee and spending plan before occupying on Reservation Space or Resort. Let’s make Life Easier!

Education For Citizenship Analysis - Free Essay Example

Rationale à ¢Ã¢â€š ¬Ã‹Å"Can a concept of citizenship à ¢Ã¢â€š ¬Ã‹Å"based on equal rights and a shared sense of belonging moderate, transcend or displace identity politics and concepts of nationality?à ¢Ã¢â€š ¬Ã¢â€ž ¢ (Smith (2003), cited in Maitles, 2005:49) The above statement was the building block for this dissertation and highlights the challenge that educators face if education for citizenship is to become a success. Citizenship is at the core of A Curriculum for Excellence, it permeates all subject areas with its à ¢Ã¢â€š ¬Ã‹Å"values of wisdom, compassion, integrity and justiceà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Scottish Government, 2011b). The Scottish Government, claim that education for citizenship enables children to address issues such as à ¢Ã¢â€š ¬Ã‹Å"peace and conflict resolution, social equality and appreciation of diversityà ¢Ã¢â€š ¬Ã¢â€ž ¢ (ibid). Whilst Scotland is a diverse country, diversity itself, it seems, breeds intolerance and inequality (Willems et al, 2010). Whilst it is claimed that education for citizenship can overcome these inequalities, (LTS, 2002) critics argue that à ¢Ã¢â€š ¬Ã…“there are limits to what can be done in terms of the contribution that school policies per se can make to eradicating these inequalitiesà ¢Ã¢â€š ¬? (Maitles, 2005:16) Citizenship, and its potential has been a personal matter of interest since I began my initial teacher training. Whilst I have always appreciated the purpose and necessity of education for citizenship, I have also been mindful of the hypocrisy of teaching citizenship values to children who, due to circumstances beyond their control, have never experienced these values themselves. I have found this unsettling, and my initial research has demonstrated that I am not alone in this issue (Maitles, 2005; LTS, 2002). Being born and raised in the West of Scotland and I am acutely aware that sectarianism is a term associated with this particular area. For my own part, religion played no part in my home environment but was respected and a source of interest. However, I routinely heard sectarian language being casually thrown around the playground at my non-denominational school. My initial reading has demonstrated that there is a vast contrast in opinion regarding sectarianism, from Steve Bruce et al (2005), who suggests that sectarianism is a myth, to government opinion which state that Scotland is scarred by sectarianism (J. McConnell (2006), cited in Scottish Executive, 2006) On paper, citizenship is the key to a tolerant, compassionate, inter-cultural nation. However, can it eradicate and overcome the root causes of sectarianism within Scotland? (384 words) Introduction and Method Section The purpose of this review of literature is to ascertain if teaching education for citizenship in Scottish primary schools can help to eradicate sectarian values and attitudes from Scotland. There are four main key areas which need to be addressed throughout the course of this research and each of them will be expanded further upon; * The first section shall focus on citizenship itself; the history, philosophy and Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢s position regarding citizenship. * Secondly, this dissertation will address Education for Citizenship, with the focus on; current policy, A Curriculum for Excellence, and possible areas of concern. * The penultimate section aims to scrutinize sectarianism itself; its history and relevance to Scotland, its causes/roots, the Scottish Governments stance and the Churchà ¢Ã¢â€š ¬Ã¢â€ž ¢s perspective. * The fourth and final section shall explore using citizenship as a means to eradicate sectarianism from Scotland; current initiatives, examples of good practice promoting anti-sectarianism and ways of implementing citizenship skills. On concluding all four sections of the review, only then will this dissertation attempt to draw satisfactory conclusions determining if, through teaching citizenship in Scottish primary schools, sectarianism can be consigned to Scottish history. Research has so far shown that education for citizenship is a contemporary trend, currently being addressed by both academics and the government. Sectarianism research appears to have peaked from 1999-2005, with little literature on the subject being, so far, uncovered. However, in order to address this dissertation question fittingly, and produce a thorough review of literature a range of resources and methods have been utilized: The University of the West of Scotland and the University of Glasgow have both been utilised to source: Books: initially found through topic searches, subsequently found through using bibliographies and reference lists to find further relevant material. Inter-library loans. Academic Journals: accessed via the library catalogue and additional databases (e.g. ERIC, Taylor and Frances, Google Scholar) focusing on key words, particularly à ¢Ã¢â€š ¬Ã‹Å"citizenshipà ¢Ã¢â€š ¬Ã¢â€ž ¢ and à ¢Ã¢â€š ¬Ã‹Å"sectarianismà ¢Ã¢â€š ¬Ã¢â€ž ¢ but also à ¢Ã¢â€š ¬Ã‹Å"Scottish Primary Schoolsà ¢Ã¢â€š ¬Ã¢â€ž ¢ and à ¢Ã¢â€š ¬Ã‹Å"intoleranceà ¢Ã¢â€š ¬Ã¢â€ž ¢. Learning and Teaching Scotland website, alongside the Scottish Government website have been used to gain access to relevant documentation. Policy documents and reports; mainly Scottish but English policies/reports have been used to create a relevant context. The internet was used to source relevant information, again focusing on key words (as stated above) Anti-sectarian charity, Nil By Mouth Church of Scotland Roman Catholic Church of Scotland For the purpose of this paper, it has been decided to focus primarily on literature written within a timeline of the last ten years (2000-2010), with the exception of literature which provides relevant historical information. It has been determined that literature of a more recent date will provide this dissertation with more precise, relevant conclusions in order to determine if education for citizenship can help to eradicate sectarian values and attitudes from Scotland. (469 words) Literature Review Citizenship History and Philosophy of Citizenship The concept of citizenship is the foundation of this research, therefore it shall briefly ascertain what citizenship is. Citizenship is by no means a modern concept, its roots can be traced back to ancient Greece and the then city-state of Athens, where citizens overcame their own differences for the greater good of their city (Miller, 2000). However, even from its historical roots, there is evidence of the great philosophers, Aristotle and Plato, attempting to define citizenship. There is a vast and varied opinion on what citizenship is. Ann Philips (2000:36) claims that citizenship à ¢Ã¢â€š ¬Ã‹Å"divides people into those who belong and those who do notà ¢Ã¢â€š ¬Ã¢â€ž ¢, whilst political scientist, Greer and Matzke state simply that citizenship à ¢Ã¢â€š ¬Ã‹Å"is a set of rights that come from belonging to a communityà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2009:2). Perhaps more realistically, Hartley (2010:235) defines citizenship as being à ¢Ã¢â€š ¬Ã‹Å"at heart a combative term, with a long history of bloodshed, struggle, resistance, hope, fear and terror caught up in its trainà ¢Ã¢â€š ¬Ã¢â€ž ¢. These diverse accounts of what citizenship is highlights that little has changed in the last 2500 years since Aristotle stated à ¢Ã¢â€š ¬Ã‹Å"The nature of citizenshipis a question which is often disputed: there is no general agreement on a single definitionà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Aristotle, cited in Oliver and Heater, 1994:vii) English sociologist T.H.Marshall, defined citizenship as à ¢Ã¢â€š ¬Ã‹Å"a status bestowed on those who are full members of the communityà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Marshall (1963), cited in Powell, 2009:25). During the 1950à ¢Ã¢â€š ¬Ã¢â€ž ¢s, he proposed that citizenship could be à ¢Ã¢â€š ¬Ã‹Å"divided into three elements, civil, political and socialà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Hartley, 2010; Greer and Matzke, 2009; Oliver and Heater, 1994; Pearce and Hallgarten, 2000). His vision was based on equality, that regardless of gender, race or religion, if you were a full member of the community, you were entitled to citizenship status. Marshallà ¢Ã¢â€š ¬Ã¢â€ž ¢s model for citizenship has been criticised due to his three elements being à ¢Ã¢â€š ¬Ã‹Å"defined by equalityyet in practice they operate in a context of social inequalityà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Greer and Matzke, 2009:5). This view is mirrored by Evans who reminds us to à ¢Ã¢â€š ¬Ã‹Å"consider ways in which social disadvantage undermines citizenship by denying people full participation in societyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Evans, cited in Maitles, 2005:2). However, it is nonetheless still held in high regard and used as a platform for other academics and governments to build on, as can be seen in Lord Goldsmiths Citizenship Review (2008). Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢s Position Active citizenship is central to the Scottish Curriculum for Excellence. Their aim is that children will à ¢Ã¢â€š ¬Ã‹Å"play a full and active part in society politically, socially, economically, environmentally and culturallyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Learning and Teaching Scotland (LTS), 2011). In Scotland, as a result of devolution, citizenship is a key issue. The UK, is no longer one nation-state with a single social citizenship but is comprised of four countries, each with its own regional social citizenship (Jeffrey, 2009). Indeed, Greer (2009:198) states that à ¢Ã¢â€š ¬Ã‹Å"a single, shared, social citizenship for the UK is today a contested political goal if it is not purely a mythà ¢Ã¢â€š ¬Ã¢â€ž ¢. Some politicians have even gone as far as to suggest a European state, which would provide a whole new scope for social citizenship, and would require redefining of citizenship in the 21st century (Jeffrey, 2009). Scottish children must be provided with the knowledge, skills and values which allow them to appreciate à ¢Ã¢â€š ¬Ã‹Å"the importance of citizenshipà ¢Ã¢â€š ¬Ã¢â€ž ¢ and be able to not only scrutinise a concept which is based on equality but question what equality means and its implications for all of society. Only by children striving to find answers to these questions can the concept of citizenship adapt and progress effectively into the 21st century (Greer, 2009). Education is essential in ensuring that Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢s children are exposed to these experiences because in terms of citizenship, à ¢Ã¢â€š ¬Ã‹Å"an ignorant citizen is tantamount to a contradiction in termsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Oliver and Heater, 1994:20) Education for Citizenship Regarding what education for citizenship actually is, the general consensus appears to be that à ¢Ã¢â€š ¬Ã‹Å"there is not much agreement about what it is, other than it is a à ¢Ã¢â€š ¬Ã‹Å"good thingà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Maitles, 2005:2). It à ¢Ã¢â€š ¬Ã‹Å"is criticised as an indoctrine by some and considered the best route to global peace by othersà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Brown et al, 2009:73). Gundara, approaches the matter from a different perspective by considering not what it is but what it should do; à ¢Ã¢â€š ¬Ã‹Å"The challenge for citizenship education is the moulding of the one out of the many and to construct appropriate educational responses to difference and diversity within British societyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Gundara, 2000:16) Whilst à ¢Ã¢â€š ¬Ã‹Å"preparing youth for participation in society has always been an educational goalà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Willems et al, 2010:215), it is in the last ten to fifteen years that education for citizenship has gained momentum in Scotland (HMIe, 2006). The Government was concerned over the apparent lack of interest regarding democratic matters (Deuchar, 2003; Maitles, 2005), and in light of this, the then Lord Chancellor stated à ¢Ã¢â€š ¬Ã‹Å"we should not, must not, dare not, be complacent about the health and future of British democracy and that unless we become a nation of engaged citizens, our democracy is not secureà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Lord Chancellor, cited in Advisory Group on Citizenship, 1998:8). As a result of this, plans were put in motion to overturn this trend by including citizenship into the national curriculum. This process began in 1998, when the Advisory Group on Citizenship (AGC), produced a report advocating the necessity of education for citizenship (also known as the Crick Report). It echoed the Lord Chancellors comments and stated that citizenship was crucial to our nation to such an extent that education for citizenship would be compulsory. Acting upon this report, Scotland followed suit in 2002 with their report from the Advisory Council of LTS. Much of the report mirrors that of the Crick report, it reiterates the Lord Chancellors statement and both reports highlight the importance of imparting upon children key learning experiences, skills, values and knowledge and understanding. Of particular relevance to this research are those which refer to à ¢Ã¢â€š ¬Ã‹Å"social issues and dilemmasà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Scottish Government, 2002:12) and educating children on à ¢Ã¢â€š ¬Ã‹Å"the diversity of identities within Scotlandand the need for mutual respect, tolerance and understandingà ¢ â‚ ¬Ã¢â€ž ¢ (Scottish Government, 2002:36). Both reports (and Maitles, 2005) support educators tackling so called à ¢Ã¢â€š ¬Ã‹Å"controversialà ¢Ã¢â€š ¬Ã¢â€ž ¢ issues, i.e. sectarianism, through education for citizenship by acknowledging that many controversial issues are relevant to children. Abdi and Shultz state that à ¢Ã¢â€š ¬Ã‹Å"We should not underestimate the role of education in instilling in the minds of people core human rights valuesà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2008:3) and tackling difficult issues in the classroom allows children to address those at the very core of humanity those that are addressed in the Human Rights Act 1998 (National Archives, 2011) (see Appendix I), the Convention on the Rights of the Child 1990 (Office of the United Nations, 2011) (see Appendix II) and allows children to address them in a manner which complies with the Standards in Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢s Schools etc. Act 2000, Section 2 (National Archives, 2011a) (see Appendix III). Some notable concerns are raised regarding education for citizenship. Maitles (2005) and Maylor (2010), indicate that some academics/educators believe that teaching controversial issues to primary age children is unsuitable. However, as this research has already highlighted, some young children deal with many controversial issues every day and in this era of technology and internet access à ¢Ã¢â€š ¬Ã‹Å"children are seeing these issuesà ¢Ã¢â€š ¬Ã¢â€ž ¢ (AGC, 1998:12). At primary school age à ¢Ã¢â€š ¬Ã‹Å"children are picking up, whether from school, home or elsewhereof what social problems effect themà ¢Ã¢â€š ¬Ã¢â€ž ¢ (AGC, 1998:12; Davies, 2011). Maitles (2005) and Dower (2008), raise concerns over the possible hypocrisy of education for citizenship, with Maitles stating that à ¢Ã¢â€š ¬Ã‹Å"inequalities in society, have a detrimental effect on the education for citizenship proposalsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Maitles, 2005:16) By this they mean educators teaching children about rights and responsibilities and values such as equality and tolerance, to children who, whilst in the classroom may be equal, however, when they leave the classroom, vast social inequalities and intolerances may become visible. In addition, Dower (2008:47), bluntly states that à ¢Ã¢â€š ¬Ã‹Å"To say we all enjoy rights is a mockery, given the realities of the worldà ¢Ã¢â€š ¬Ã¢â€ž ¢. Education for citizenship and its associated skills and values must be taught as children in Scotland are growing up in an increasingly diverse society (Scottish Executive, 2006) and à ¢Ã¢â€š ¬Ã‹Å"This education is necessary if we are to live together appreciating and accepting our diversity and differences in a context of social justice, equity and democracyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (James, 2008:109). If attitudes cannot be accepted or tolerated or challenged then people find they have increasingly less in common with each other which leads to at best segregation within communities, at worst, open hostility to each other (Willems et al, 2010), a perfect example being what happened in the West of Scotland between the Scottish Protestants and the Irish Catholics in the 18th/19th century. Intolerance has blighted our society in the past and children must learn from past mistakes, after all, à ¢Ã¢â€š ¬Ã‹Å"those who cannot remember the past are condemned to repeat ità ¢Ã¢â€š ¬Ã¢â€ž ¢ (Georg e Santanya, cited in Abdi and Shultz, 2009:1). Sectarianism Sectarianism: à ¢Ã¢â€š ¬Ã‹Å"Denoting or concerning a sect or sects: the citys traditional sectarian divide. Adjective (of an action) carried out on the grounds of membership of a sect, denomination, or other group: sectarian killings Rigidly following the doctrines of a sect or other group. Noun: a member of a sect, a person who rigidly follows the doctrines of a sect or other group.à ¢Ã¢â€š ¬Ã¢â€ž ¢ (Oxford Dictionaries, 2010) The roots of sectarianism in Scotland can be traced back to the 16th century and the Reformation of the church. However, it was the influx of Irish Catholic immigrant workers to Scotland in the 19th century which infamously associated the west of Scotland with sectarianism. The Irish Catholic immigrants were an unknown entity to the Native Protestant Scots, who in their ignorance perceived them as à ¢Ã¢â€š ¬Ã‹Å"savagesà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Oà ¢Ã¢â€š ¬Ã¢â€ž ¢Hagan, 2000:32). The perception was that the Irish immigrants were going to take jobs and housing from the Scots and attempt to spread their dangerous religion. Bruce et al (2004) explains that the fear and hatred of each other stemmed mainly from the fact that in the 19th century, people wholeheartedly believed in their religion, and genuinely believed that the other religion was dangerously wrong. As a result, Irish Catholics à ¢Ã¢â€š ¬Ã‹Å"were attacked from the pulpit and in the streetà ¢Ã¢â€š ¬Ã¢â€ž ¢, (LTS, 2011a), refused employment, or were kept at the bottom of the labour market by influence from the local church and Orange Lodge (an organisation created in 1795 to promote and protect the Protestant faith (Grand Orange Lodge of Scotland, 2011)). In the 21st century, whilst it is accepted that sectarianism did exist, the general consensus appears to be that blatant discrimination of Catholics no longer exists (Bruce (2000); McCrone and Rosie (2000); Paterson (2000), cited in Williams and Walls, 2000). However, there is an acknowledgment that sectarianism in Scotland is a unique problem (Murray, 1984) and that sectarianism hides in a à ¢Ã¢â€š ¬Ã‹Å"shadowy cornerà ¢Ã¢â€š ¬Ã¢â€ž ¢ of our society and only shows itself in peopleà ¢Ã¢â€š ¬Ã¢â€ž ¢s attitudes and prejudices (McCrone and Rosie, 2000:200). Oà ¢Ã¢â€š ¬Ã¢â€ž ¢Hagan is more blunt and simply states that à ¢Ã¢â€š ¬Ã‹Å"Scotland is a divisive, bigoted society (2000:25) and Reilly, refers to the Sunday Times, which in 1999 described Scotland as à ¢Ã¢â€š ¬Ã‹Å"A country which hosts Orange marches the year round while ceaselessly campaigning for the closure of Catholic schoolsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2000:29). The Scottish Government shared these views, and in 2003 under Section 74 of the Criminal Justice (Scotland) Act, 2003, sectarianism became a criminal offence (Nil By Mouth, 2011). Sectarianism in 21st century Scotland is largely associated with football and schools (Lynch, 2000), with Celtic Football Club (CFC) and Rangers Football Club (RFC) being particularly linked with sectarianism. CFC was founded in 1888 by Brother Walfrid, initially a charity, it was set up by Irish immigrants, for Irish immigrants, whilst RFC was founded in 1872 by the McNeil family (Murray, 1984). In 1912, the shipbuilders Harland and Wolff arrived on the Clyde from Belfast and brought with them a workforce of Protestant/Orange workers who in defiance of Catholic Celtic, gave their support to Rangers and so the two clubs were defined in history. In recent years, the two clubs, in association with the Scottish Government have provided programmes to combat the sectarianism with which they are associated with (Nil By Mouth, 2011; Scottish Executive, 2006a). The current picture remains that Celtic and Rangers are still associated with their intolerant historic pasts which is passed down from one generation to the next. Youngsters, who have no interest in religion themselves, are encouraged to learn the sectarian stories and songs from their fathers and grandfathers and whilst not understanding the real meaning of the words, will enter the football stadiums and become à ¢Ã¢â€š ¬Ã¢â€ž ¢90 minute bigotsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Deuchar, Holligan, 2008:12; Bruce, 2000) Catholic schools have been a stone of contention in Scotland since they were granted state-funding in the Scotland Education Act (1918) (Bruce et al, 2004). Although the schools originated in the same manner as Protestant schools (ibid), Catholics were condemned for wanting their own schools attached to their own churches. Those who claim that sectarianism is in decline claim that there is no need for Catholic schools and that they should be boarded up for the sake of social harmony, and those who claim that there is sectarianism in Scotland claim Catholic schools are responsible and should be boarded up (Reilly, 2000). Such negative perceptions of Catholic schools, yet there is no evidence that Catholic schools encourage or breed sectarianism (ibid). At the root of sectarianism, in its truest sense, is religion. In the 21st century, on the matter of sectarianism, the Moderator of the General Assembly of the Church of Scotland, the Rt. Reverend Bill Hewitt à ¢Ã¢â€š ¬Ã‹Å"demanded that sectarianism be stamped out from Scotlandthe country must become more tolerant and inclusive or society would sufferà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Scottish Christian, 2009) and one year later, these views were reiterated by the Rev Ian Galloway, (cited in Herald Scotland, 2010). Meanwhile, the Scottish Catholic Church claimed that sectarianism was still very much in abundance in Scotland. The director of the Scottish Catholic Media Office is quoted stating that: à ¢Ã¢â€š ¬Ã‹Å"The bigotry, the bile, the sectarian undercurrents and innuendos must end. Such hateful attitudes have had their day. They poison the well of community life. They must be excised and cast out once and for allà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Kearney, cited in Herald Glasgow, 2010). This section has focused primarily on the Catholic/Protestant take on sectarianism as it is this that Scotland is infamous for. However, it must be noted that sectarianism can apply to any religion. MacMillan, discusses the plight of the Muslim community in Glasgow who have been slated for wanting to open their own school with accusations that their à ¢Ã¢â€š ¬Ã‹Å"display on difference are root causes of social divisionà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2000:266). In order to prevent history repeating itself, the next generation must be educated in such a manner so that Scotland can à ¢Ã¢â€š ¬Ã‹Å"put sectarian attitudes into dustbin of history and build a better societyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (J.McConnell, 2006). Education for Citizenship as a means to eradicate sectarian values and attitudes from Scotland The Scottish Government claim that Education for Citizenship has the potential to address the negative values and attitudes that feed sectarianism and stresses the importance that education plays in à ¢Ã¢â€š ¬Ã‹Å"eradicating sectarianism in Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢ and claims that à ¢Ã¢â€š ¬Ã‹Å"Curriculum for Excellence is itself a programme for tackling sectarianismà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Salmond, 2005). This view is supported by Deuchar and Holligan, who after identifying that youngster received little input regarding sectarianism in schoolà ¢Ã¢â€š ¬Ã¢â€ž ¢s stated that Curriculum for Excellence is the opportunity to teach controversial issues (2008). To support these claims, the Scottish Government created an educational resource for teachers called à ¢Ã¢â€š ¬Ã‹Å"Donà ¢Ã¢â€š ¬Ã¢â€ž ¢t Give it, Donà ¢Ã¢â€š ¬Ã¢â€ž ¢t Take ità ¢Ã¢â€š ¬Ã¢â€ž ¢, with the sole aim of supporting teachers to à ¢Ã¢â€š ¬Ã‹Å"promote anti-discriminationà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Scottish Government, 2005). Then, in 2007, HMIe, released à ¢Ã¢â€š ¬Ã‹Å"Count Us In: Promoting understanding and combating sectarianismà ¢Ã¢â€š ¬Ã¢â€ž ¢, which provided examples of initiatives which promote anti-sectarianism. They highlight the importance of addressing this issue with young children because à ¢Ã¢â€š ¬Ã‹Å"the result of sectarianismcan be that young people develop limited ways of thinking which narrows their view of the world and damages their relationship with othersà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2007:1), therefore, we must teach our children to à ¢Ã¢â€š ¬Ã‹Å"see beyond their own interests and commitment and take a wider, more impartial viewà ¢Ã¢â€š ¬Ã¢â€ž ¢ of the world (Mil ler, 2000:29). Schools across Scotland have adopted a wide variety à ¢Ã¢â€š ¬Ã‹Å"of approaches to anti-sectarian education which contribute to successful learningà ¢Ã¢â€š ¬Ã¢â€ž ¢ (HMIe, 2007:6) and the evidence gathered from school inspections indicate that primary school children have embraced these approaches positively (HMIe, 2007). One popular approach is à ¢Ã¢â€š ¬Ã‹Å"twinningà ¢Ã¢â€š ¬Ã¢â€ž ¢, where neighbouring schools, one denominational and one non-denominational come together to work collaboratively on an anti-sectarian project. Angie Kotler, Strategic Director of the Schools Linking Network, supports à ¢Ã¢â€š ¬Ã‹Å"twinningà ¢Ã¢â€š ¬Ã¢â€ž ¢ as it creates opportunities to à ¢Ã¢â€š ¬Ã‹Å"develop and deepen childrenà ¢Ã¢â€š ¬Ã¢â€ž ¢s knowledge and understanding of identity/ies, diversity, equality and communityà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2010:49). She also stresses the importance of addressing controversial issues in schools as we cannot assume that children will have other opportunities to develop their knowledge and understanding. Education for citizenship is a means by which this can be achieved as it is a vessel for tackling controversial issues such as à ¢Ã¢â€š ¬Ã‹Å"human rights, peace and conflict resolution, social equality and appreciation of diversityà ¢Ã¢â€š ¬Ã¢â€ž ¢ (LTS, 2011b). Through these issues, sectarianism in Scotland can be addressed and hopefully, in time, the à ¢Ã¢â€š ¬Ã‹Å"legacy of sectarianism in Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢ can be wiped out (Salmond, 2005). However, if initiatives such as à ¢Ã¢â€š ¬Ã‹Å"twinningà ¢Ã¢â€š ¬Ã¢â€ž ¢ are to be done successfully then according to Dr Uvanney Maylor (Reader in Education, University of Bedfordshire), à ¢Ã¢â€š ¬Ã‹Å"lessons promoting shared values and citizenship belonging would need to facilitate an appreciation of how à ¢Ã¢â€š ¬Ã‹Å"differenceà ¢Ã¢â€š ¬Ã¢â€ž ¢ is experienced outside schoolà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2010:247), an opinion echoing that of one made earlier by Maitles (2005) and Dower (2008). Maylor states that children will only be able to understand and respect diversity if they have learnt to understand and respect their own identity, (2010). In schools this can be achieved by creating a positive school ethos which challenges sectarianism and religious prejudice whilst encouraging and promoting diversity, social inclusion, equality, equity and positive behaviour (LTS, 2011c). In 2003, Finn, stated that, with regards to sectarianism, à ¢Ã¢â€š ¬Ã‹Å"educationhas much to contribute to an understanding of this conflict. So far it has failed to do soà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2003:905). With the implementation of the Curriculum for Excellence and supporting documents from HMIe, it appears that education is striving to overturn this perception and is sending a clear message that sectarianism will not be tolerated within Scottish primary schools (HMIe, 2007). Perhaps, in Scotland, with its unique relationship with sectarianism à ¢Ã¢â€š ¬Ã‹Å"this entails, as a matter of urgency, a new and more inclusive definition of Scottishness if the nation is to be one and at peace with itselfthe Scotland of the future must contain no inner exilesà ¢Ã¢â€š ¬Ã¢â€ž ¢ (Reilly, 2000:39). 3083 words Appendix I Human Rights Act 1998 Articles relevant to this review are: Article 9 Freedom of thought, conscience and religion 1. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance. 2. Freedom to manifest oneà ¢Ã¢â€š ¬Ã¢â€ž ¢s religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others. Article 14 Prohibition of discrimination The enjoyment of the rights and freedoms set forth in this Convention shall be secured without discrimination on any ground such as sex, race, colour, language, religion, political or other opinion, national or social origin, association with a national minority, property, birth or other status. (National Archives, 2011) Appendix II Convention on the Rights of the Child 1990 Articles relevant to this review are: Article 12 1. States Parties shall assure to the child who is capable of forming his or her own views the right to express those views freely in all matters affecting the child, the views of the child being given due weight in accordance with the age and maturity of the child. 2. For this purpose, the child shall in particular be provided the opportunity to be heard in any judicial and administrative proceedings affecting the child, either directly, or through a representative or an appropriate body, in a manner consistent with the procedural rules of national law. Article 13 1. The child shall have the right to freedom of expression; this right shall include freedom to seek, receive and impart information and ideas of all kinds, regardless of frontiers, either orally, in writing or in print, in the form of art, or through any other media of the childs choice. 2. The exercise of this right may be subject to certain restrictions, but these shall only be such as are provided by law and are necessary: (a) For respect of the rights or reputations of others; or (b) For the protection of national security or of public order (ordre public), or of public health or morals. Article 14 1. States Parties shall respect the right of the child to freedom of thought, conscience and religion. 2. States Parties shall respect the rights and duties of the parents and, when applicable, legal guardians, to provide direction to the child in the exercise of his or her right in a manner consistent with the evolving capacities of the child. 3. Freedom to manifest ones religion or beliefs may be subject only to such limitations as are prescribed by law and are necessary to protect public safety, order, health or morals, or the fundamental rights and freedoms of others. (Office of the United Nations, 2011) Appendix III Standards in Scotlandà ¢Ã¢â€š ¬Ã¢â€ž ¢s Schools etc. Act 2000 Section 2: Duty of education authority in providing school education (1) Where school education is provided to a child or young person by, or by virtue of arrangements made, or entered into, by, an education authority it shall be the duty of the authority to secure that the education is directed to the development of the personality, talents and mental and physical abilities of the child or young person to their fullest potential. (2) In carrying out their duty under this section, an education authority shall have due regard, so far as is reasonably practicable, to the views (if there is a wish to express them) of the child or young person in decisions that significantly affect that child or young person, taking account of the child or young personà ¢Ã¢â€š ¬Ã¢â€ž ¢s age and maturity. (National Archives, 2011a)

Childhood Obesity Young And Oversized - 1320 Words

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Many critics and doctors believe that the best way to battle childhood obesity is by having the child engage in physical activities, cook more healthy meals at home, and red uce their portion size. The first fast food business in America is White Castle, which was created in Kansas during 1921 by Bill Ingram. From that point the business became popular and other businesses emerged such as McDonald’s, Dunkin’ Donuts, and KFC. Fast food businesses were created so people can have the option of getting food faster. Also, for businesses to make money by having people go out instead of cooking. Many find it beneficial, but they don t understand the harm it’s doingShow MoreRelatedChildhood Obesity in America3479 Words   |  14 PagesControlling Childhood Obesity in America By Jessica Spencer English 102 Dr. Grimes 1 May 2006 Outline Thesis statement: Childhood obesity in American can be controlled if a healthy lifestyle of exercise and healthy eating can be incorporated into each child’s day. 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The Events Of World War One - 1108 Words

World War One, a war that was centralized in Europe and resulted due to the reaction to the assassination of the archduke of Austria-Hungary, Franz, Ferdinand, and his wife, Sophia, on June 28th, 14 at Sarajevo, Bosnia-Herzegovina’s at the hands of Gavrilo Princip, a nineteen year old who had ties with the military group known as the Black Hand. For the war, there were two alliances made that were fighting: the Triple Entente made up of Britain, France, and Russia and the Triple Alliance made up of Germany, Austria-Hungary and Italy. As a result following the assassination of the archduke, Austria-Hungary July 28, 1914 - Austria-Hungary declares war on Serbia on July 28, 1914, the Germany Declares War on France on August 2, 1914, and†¦show more content†¦The United States was a power that wanted to remain neutral and was not involved in the first World War until national security was tested and decided to get involved by joining the war on April 6, 1917, supplying f ood to the allied forces, and my recruiting soldiers. Although not a direct involvement in the war, the United States decided to partake in the First World War by supplying and rationing food to the allied forces, including Great Britain, France, Russia and Italy. The war had begun in 1914 and after three years of fighting in the war, the allies were facing starvation in Europe. Farms had been turned into battlefields and agricultural workers were forced to serve in the warfare, which then made food importation very difficult. In the United States, on August 10, 1917, the Food Administration was started in order to manage and control the wartime supply, the conservation, the distribution and transportation of food. The American children were also called upon to show thrift and economy during the war. One thing that was very important was wheat, where Americans were urged and encouraged to give up or stop consuming wheat in order to send it overseas and feed the allied soldiers. Meat was another well rationed item where butchers were tol d to evenly distribute meat between registered customers. As the war progressed, rationing and food supplying was not the only way the U.S. was involved in the war as they also called upon those to

Demonstrative Speech on Making a Peanut Butter and Jelly Sandwich free essay sample

This is my attempt on a demonstrative type of speech. Hello to everyone and welcome to the forum this evening. Tonight we are going to be talking about how to make the perfect peanut butter and jelly sandwich. I know, it has been done many times but you know what, its fun and delicious. Before we start making this sandwich, please make sure you are in the kitchen, we don’t want anything ending up in a toilet or even on Moms brand new sofa. You can take your choice of where you want to be in the kitchen, either at the table or the counter, which ever you prefer. For the sake of keeping everything clean, I am using a paper towel but may use a plate for your sandwich to rest on. So right now please take a plate or paper towel and set it down in front of you. We will write a custom essay sample on Demonstrative Speech on Making a Peanut Butter and Jelly Sandwich or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Plates are in the cabinet on the wall to the left of the microwave, clear glass on the front, paper towels are next to the stove. Next we are going to make sure we have our full supplies we need before we start the task. These are not hard items to find or have on hand and most are standard in everyones kitchens. What you will need is: 1 butter knife or 1 spoon, (I will explain this one in a few minutes) you will also need a jar of jelly or jam, any flavor any type, a jar of peanut butter and a loaf of bread. Need to add that bread and peanut butter is also one of preference, whatever type you prefer, is what you will be using. With all of these items sitting in front of you, the first thing you are going to do is pick up the bag of bread and open it, many have little twist ties, some have plastic clips. Mine has a twist tie, I am going to twist it open so that the bag itself opens up. Now I am going to reach in and grab 2 pieces of bread (you may grab four if you want to make 2 sandwiches). Set these pieces of bread down on the plate or paper towel in front of you and proceed to close the bread back up. Again using the twisty tie or the plastic clip, put it back on the same way you took it off. Next I am going to have you open the peanut butter jar,the top may be on tight so you may have to twist hard. With remembering â€Å"lefty loosey righty tighty† open your jar of peanut butter and set the top down. Now here comes a tricky area, remember that spoon I told you to pull out, this is where it can become useful so listen close, for those who are watching their weight, counting calories or even watching their fat, use the cupped part of the spoon to get a tablespoon of peanut butter out and smear this on the bread, it will stick to the spoon so you may need to use your finger to get the rest of the peanut butter off the spoon†¦. now pop peanut butter finger in mouth and lick off†¦. Sorry just being funny. For those who really don’t care how much goes on the bread, pick up the butter knife, dip it in the peanut butter and pull out as much as you would like and smear it on the bread also. Now with the flat part of the spoon and the flat edge of the knife, smear that peanut butter around so that all the bread is covered, keep spreading out, great! Now lets put the spoons and knives down, pick up the top to the peanut butter and put the top back on the jar, I believe this time it is turning it right, just tighten it on down. Now we are going to grab our jar of jelly, for me it is sugar free strawberry jam, but for anyone else, whatever it was that you preferred. Once again, open the jar of jelly and set the lid on the table. This step is done exactly like it was done with the peanut butter, grab wither your knife or spoon and pull out the jelly, now jelly can be a bit tricky and that is why I prefer to use a spoon, you can just get a spoonful and put a dallop on your bread, with a knife it may help to pick the jar up and gently turn it sideways, not flipping it over the whole way but just enough so the jelly will slide out easier. Place this bit of jelly on either your clear bread, the one without anything on it, or put it directly on top of the one with peanut butter on it. Again, we are going to spread the jelly around the bread in the same fashion you did with the peanut butter. When you are finished with this small task you may put your utensil down. Again, as with the peanut butter, pick up the lid to the jelly jar and replace it on the top making sure it is secure and tight. The next step is the most important, putting the sandwich together, pick up one piece of the bread. No, it does not matter which piece, any piece that has peanut butter or jelly on it. Now with that in hand, place it face first so that the peanut butter and jelly meet in the middle, on top of the other. Voila, you now have a wonderful peanut butter and jelly sandwich, the next thing to do is to pick up the sandwich and take a bite and see how it tastes. Please do not pick up the plate or paper towel, these are not edible and do not taste well at all. Pick up the sandwich and only the sandwich please. If it tastes anything like mine, your mouth will be watering! We will leave the cleaning up process to another day, have a great night everyone. S. M. Noble 8/11/11

Midsummers Night Dream Essays - A Midsummer Nights Dream, Hermia

Midsummer's Night Dream So often, when books or plays get made into movies, the whole story is butchered, and the final outcome is uninteresting. This is not the case for A Midsummer-Night's Dream. The movie A Midsummer-Night's Dream was extremely well acted out , and had an entertaining plot that kept its viewers intrigued. Its plot was fun and dream-like that kept its viewers entertained. The story line and critical elements were well acted out exciting to follow. Shakespeare created many parallels between this play and that of Hamlet. Overall this was a very good movie, one that I would definitely one that I would tell a friend about. The action in A Midsummer-Night's Dream takes place in mythical Athens. Theseus, the reigning Duke, has conquered the Amazons and has fallen in love with their beautiful queen, Hippolyta. As the play opens, he tells us that their wedding is to take place in five days. At this point, Egeus, a wealthy Athenian, brings his daughter Hermia before the Duke. Having fallen in love with Lysander, a young man of whom her father disapproves, Hermia has refused to marry Demetrius, who is her fathers choice. Demetrius had been in love with Hermia's friend, Helena, but had abandoned her for Hermia. The Duke tells Hermia that according to Athenian law, she must marry Demetrius or die. The other alternative is a life of chastity as a virgin priestess. She has until the Duke's wedding day to decide. After the other leave, Hermia and Lysander determine to meet in a wood near the city the following night. Then they plant to leave the city and go tot a place outside of Athenian jurisdiction where they can be married. Helena promises to help the lovers, and they leave. When Demetrius returns, Helena, who is hopelessly in love with him, tries to win his favor by telling him of Hermia's plan to elope. She is bitterly disappointed when Demetrius hurries away to stop the elopement, but she follows him. In another part of Athens a group of common men, led by Peter Quince, are preparing a play to be given at the wedding feast of Theseus and Hippolyta. The "star" of the group, Nick Bottom, struts and boasts of his ability to play any and all the parts and is finally cast as the hero. All the parts are assigned and the rehearsal is set to take place the next night in the wood outside of Athens- the same wood where Hermia and Lysander are to meet. The night in question is Midsummer's Eve, a time of great rejoicing and mischief among the fairies who live in the wood. Oberon, their king, and Titania, their Queen, have quarreled over possession of a little boy, the child of one of Titania's priestesses. To resolve the quarrel, humble his proud Queen, and gain the boy for his own group of followers, Oberon enlists the aid of Puck. This clever and mischievous fairy delights in playing tricks on mortals and is a faithful servant of Oberon. By putting the nectar of a magic flower on the eyes of the sleeping Lysander, Puck causes him to fall in love with Helena and forsake Hermia. Into this confusion come Bottom and his amateur acting troupe. Puck turns Bottom's head into the head of a donkey, frightening off all his friends and leaving the weaver alone. He comes upon Titania, the Queen of the Fairies, and awakens her from her sleep. Her eyes, like those of Lysander, have been anointed with the magic nectar, and she falls in love with the first creature she sees. Her new love is, of course, Bottom- with his donkey's head. After playing tricks on Titania, Bottom, and the two pairs of lovers, Oberon relents and has Puck set things right again. Lysander and Hermia are reunited, and Demetruius, with the aid of the magic juice, rediscovers his love for Helena. Titania and Bottom are released from their enchantments, and she agrees to give Oberon the little boy to Oberon. The lovers come upon the Duke and his party hunting in the woods that morning. After hearing their stories, he proclaims that the six of them will get married on the same day. Bottom awakens, is confused, but returns to Athens and prepares to give their play at the Duke's wedding. After the triple wedding, the play, "Pyramus and Thisby," is presented as part of the entertainment. It is performed so earnestly and so badly that the assembled guests are weak from laughter.